參

凡侍於君，紳垂，足如履齊，頤溜垂拱，視下而聽上，視帶以及袷，聽鄉任左。

凡君召，以三節：二節以走，一節以趨。在官不俟屨，在外不俟車。

士於大夫，不敢拜迎而拜送；士於尊者，先拜進面，答之拜則走。

士於君所言，大夫沒矣，則稱諡若字，名士。與大夫言，名士字大夫。

於大夫所，有公諱無私諱。凡祭不諱，廟中不諱，教學臨文不諱。

古之君子必佩玉，右徵角，左宮羽。趨以《采齊》，行以《肆夏》，周還中規，折還中矩，進則揖之，退則揚之，然後玉鏘鳴也。故君子在車，則聞鸞和之聲，行則鳴佩玉，是以非辟之心，無自入也。

君在不佩玉，左結佩，右設佩，居則設佩，朝則結佩，齊則綪結佩而爵(革畢)。

凡帶必有佩玉，唯喪否。佩玉有沖牙；君子無故，玉不去身，君子於玉比德焉。

天子佩白玉而玄組綬，公侯佩山玄玉而朱組綬，大夫佩水蒼玉而純組綬，世子佩瑜玉而綦組綬，士佩瓀玟而縕組綬。孔子佩象環五寸，而綦組綬。

童子之節也，緇布衣錦緣，錦紳，並紐錦，束發皆朱錦也。

肆束及帶勤者，有事則收之，走則擁之。

童子不裘不帛，不屨絇，無緦服。聽事不麻，無事則立主人之北面，見先生從人而入。

侍食於先生異爵者，後祭先飯。客祭，主人辭曰：「不足祭也。」客飧，主人辭以疏。主人自置其醬，則客自徹之。一室之人，非賓客，一人徹。壹食之人，一人徹。凡燕食，婦人不徹。

食棗桃李，弗致於核，瓜祭上環，食中棄所操。凡食果實者後君子，火孰者先君子。有慶，非君賜不賀。

孔子食於季氏，不辭，不食肉而飧。

君賜車馬，乘以拜賜；衣服，服以拜賜；君未有命，弗敢即乘服也。君賜，稽首，據掌致諸地；酒肉之賜，弗再拜。

凡賜，君子與小人不同日。

凡獻於君，大夫使宰，士親，皆再拜稽首送之。膳於君，有葷桃茢，於大夫去茢，於士去葷，皆造於膳宰。大夫不親拜，為君之答己也。

大夫拜賜而退，士待諾而退，又拜，弗答拜。大夫親賜士，士拜受，又拜於其室。衣服，弗服以拜。敵者不在，拜於其室。

凡於尊者有獻，而弗敢以聞。士於大夫不承賀，下大夫於上大夫承賀。親在，行禮於人稱父，人或賜之，則稱父拜之。

禮不盛，服不充，故大裘不裼，乘路車不式。

父命呼，唯而不諾，手執業則投之，食在口則吐之，走而不趨。親老，出不易方，複不過時。親癠 ．色容不盛，此孝子之疏節也。

父歿而不能讀父之書，手澤存焉爾；母歿而杯圈不能飲焉，口澤之氣存焉爾。

君入門，介拂闑，大夫中棖與闑之間，士介拂棖。賓入不中門，不履閾，公事自闑西，私事自闑東。

君與屍行接武，大夫繼武，士中武，徐趨皆用是。疾趨則欲發而手足毋移，圈豚行不舉足，齊如流，席上亦然。端行，頤溜如矢，弁行，剡剡起屨，執龜玉，舉前曳踵，蹜蹜如也。

凡行容惕惕。廟中齊齊，朝庭濟濟翔翔。

君子之容舒遲，見所尊者齊遫 。足容重，手容恭，目容端，口容止，聲容靜，頭容直，氣容肅，立容德，色容莊，坐如屍。燕居告溫溫。

凡祭，容貌顏色，如見所祭者。

喪容累累，色容顛顛，視容瞿瞿梅梅，言容繭繭。

戎容暨暨，言容詻詻，色容厲肅，視容清明。

立容辨，卑毋諂，頭頸必中，山立時行，盛氣顛實，揚休玉色。

凡自稱：天子曰予一人，伯曰天子之力臣。諸侯之於天子曰某土之守臣某，其在邊邑，曰某屏之臣某。其於敵以下曰寡人，小國之君曰孤，擯者亦曰孤。

上大夫曰下臣，擯者曰寡君之老，下大夫自名，擯者曰寡大夫。

世子自名，擯者曰寡君之適，公子曰臣孽。士曰傳遽之臣，於大夫曰外私。大夫私事使，私人擯則稱名，

公士擯則曰寡大夫、寡君之老。大夫有所往，必與公士為賓也。

SECTION III.

All (officers) in attendance on the ruler let the sash hang down till their feet seemed to tread on the lower edge (of their skirt) ¹. Their chins projected like the eaves of a house, and their hands were clasped before them low down. Their eyes were directed downwards, and their ears were higher than the eyes. They saw (the ruler) from his girdle up to his collar. They listened to him with their ears turned to the left ².

When the ruler called (an officer) to his presence, he might send three tokens. If two of them came to him, he ran (to answer the message); if (only) one, he yet walked quickly. If in his office, he did not wait for his shoes; if he were outside elsewhere, he did not wait for his carriage.

When an officer received a visit from a Great officer, he did not venture to bow (when he went) to meet him ³; but be did so when escorting him on his departure. When he went to visit one of higher rank than himself, he first bowed (at the gate) and then went into his presence. If the other bowed to him in replying, he hurried on one side to avoid (the honour).

When an officer was speaking before the ruler, if he had occasion to speak of a Great officer who was dead, he called him by his posthumous epithet, or by the designation of his maturity; if of an officer (who was similarly dead), he called him by his name. When speaking with a Great officer, he mentioned officers by their name, and (other) Great officers by their designation.

In speaking at a Great officer's, he avoided using the name of the (former) ruler, but not that of any of his own dead. At all sacrifices and in the ancestral temple, there was no avoiding of names. In school there was no avoiding of any character in the text.

Anciently, men of rank did not fail to wear their girdle-pendants with their precious stones, those on the right giving the notes Kih and Kio, and those on the left Kung and Yü ⁴.When (the king or ruler) was walking quickly (to the court of audience), he did so to the music of the Zhâi Khî; when walking more quickly (back to the reception-hall), they played the Sze hsiâ ⁵. When turning round, he made a complete circle; when turning in another direction, he did so at a right angle. When advancing, he inclined forward a little; he held himself up straight; and in all these movements, the pieces of jade emitted their tinklings. So also the man of rank, when in his carriage, heard the harmonious sounds of its bells; and, when walking, those of his pendant jade-stones; and in this way evil and depraved thoughts found no entrance into his mind.

When the ruler was present, (his son and heir) did not wear the pendant of jade-stones. He tied it up on the left of his girdle, and left free the pendant (of useful things) on the right. When seated at ease, he wore the (jade) pendant; but in court, he tied it up ⁶.In fasting and vigil they wore it, but the strings were turned round, and fastened at the girdle. They wore then the purple knee-covers ⁷.

All wore the jade-stone pendant at the girdle, excepting during the mourning rites. (At the end of the middle string) in it was the tooth-like piece, colliding with the others. A man of rank was never without this pendant, excepting for some sufficient reason; he regarded the pieces of jade as emblematic of the virtues (which he should cultivate).

The son of Heaven had his pendant composed of beads of white jade, hung on dark-coloured strings; a duke or marquis, his of jade-beads of hill-azure, on vermilion strings; a Great officer, his of beads of aqua-marine, on black strings; an heir-son, his of beads of Yü jade, on variegated strings; an ordinary officer, his of beads of jade-like quartz, on orange-coloured strings.Confucius wore at his pendant balls of ivory ⁸, five inches (round), on gray strings.

According to the regulations for (the dress of) a lad ⁹, his upper garment was of black linen, with an embroidered edging. His sash was embroidered, and (also) the strings for the button-loops (of his girdle). With such a string he bound up his hair. The embroidered border and strings were all red.

When the ends of fastening strings reached to the girdle, if they had any toilsome business to do, they put them aside. If they were running, they thrust them in the breast ¹⁰.

A lad did not wear furs, nor silk, nor the ornamental points on his shoes. He did not wear the three months' mourning. He did not wear the hempen band, when receiving any orders. When he had nothing to do (in mourning rites), he stood on the north of the principal mourner, with his face to the south. When going to see a teacher, he followed in the suite of others, and entered his apartment.

When one was sitting at a meal with another older than himself, or of a different (and higher) rank, he was the last to put down the offering ¹¹, but the first to taste the food. When the guest put down the offering, the host apologised, saying that the food was not worthy of such a tribute. When the guest was enjoying the viands, the host apologised for their being scanty and poor. When the host himself put down the pickle (for the guest), the guest himself removed it. When the members of a household ate together, not being host and guests, one of them removed the dishes; and the same was done When a company had eaten together. At all festival meals, the women (of the house) did not remove the dishes.

When eating dates, peaches, or plums, they did not cast the stones away (on the ground) ¹². They put down the first slice of a melon as an offering, ate the other slices, and threw away the part by which they held it. When others were eating fruits with a man of rank, they ate them after him; cooked viands they ate before him ¹³. At meetings of rejoicing, if there were not some gift from the ruler, they did not congratulate one another; at meetings of sorrow ¹⁴, . . . .

If one had any toilsome business to do, he took them in his hand. If he were running, he thrust them in his breast ¹⁵.

When Confucius was eating with (the head of) the Kî family, he made no attempt to decline anything, but finished his meal with the rice and liquid added to it, without eating any of the flesh ¹⁶.

When the ruler sent (to an officer) the gift of a carriage and horses, he used them in going to give thanks for them. When the gift was of clothes, he wore them on the same occasion. (In the case of similar gifts to a commissioner from the king), until his (own) ruler had given him orders to use them, he did not dare at once to do so ¹⁷. When the ruler's gift reached him, he bowed his head to the ground with his two hands also, laying one of them over the other. A gift of liquor and flesh did not require the second expression of thanks (by the visit).

Whenever a gift was conferred on a man of rank, nothing was given to a small man on the same day.

In all cases of presenting offerings to a ruler, a Great officer sent his steward with them, and an ordinary officer went with them himself. In both cases they did obeisance twice, with their heads to the ground as they sent the things away; and again the steward and the officer did the same at the ruler's ¹⁸. If the offerings were of prepared food for the ruler, there were the accompaniments of ginger and other pungent vegetables, of a peach-wood and a sedge-broom ¹⁹. A Great officer dispensed with the broom, and the officer with the pungent vegetables. (The bearers) went in with all the articles to the cook. The Great officer did not go in person to make obeisance, lest the ruler should come to respond to him.

When a Great officer went (next day) to do obeisance for the ruler's gift, he retired after performing the ceremony. An officer, (doing the same), waited to receive the ruler's acknowledgment (of his visit), and then retired, bowing again as he did so; but (the ruler) did not respond to his obeisance.When a Great officer gave anything in person to an ordinary officer, the latter bowed on receiving it; and also went to his house to repeat the obeisance. He did not, however, wear the clothes (which might have been the gift), in going to make that obeisance.(In interchanges between) equals, if (the recipient) were in the house (when the gift arrived), he went and made his obeisance in the house (of the donor).

When any one presented an offering to his superior in rank, he did not dare to say directly that it was for him ²⁰.An ordinary officer did not presume to receive the congratulations of a Great officer; but a Great officer of the lowest grade did so from one of the highest.When one was exchanging courtesies with another, if his father were alive, he would appeal to his authority; if the other gave him a gift, he would say, in making obeisance for it, that he did so for his father.

If the ceremony were not very great, the (beauty of the) dress was not concealed. In accordance with this, when the great robe of fur was worn, it was without the appendage of one of thin silk to display it, and when (the king) rode in the grand carriage, he did not bend forward to the cross-bar (to show his reverence for any one beyond the service he was engaged on) ²¹.

When a father's summons came to him, a son reverently obeyed it without any delay. Whatever work he had in hand, he laid aside. He ejected the meat that was in his mouth, and ran, not contenting himself with a measured, though rapid pace. When his parents were old and he had gone away, he did not go to a second place, nor delay his return beyond the time agreed on; when they were ailing, his looks and manner appeared troubled:--these were less-important observances of a filial son.

When his father died, he could not (bear to) read his books;--the touch of his hand seemed still to be on them. When his mother died, he could not (bear to) drink from the cups and bowls that she had used;--the breath of her mouth seemed still to be on them.

When a ruler, (visiting another ruler), was about to enter the gate, the attendant dusted the low post (at the middle of the threshold). The Great officers stood midway between the side-posts and this short post (behind their respective rulers). An officer, acting as an attendant, brushed the side-posts.(A Great officer) on a mission from another court, did not enter at the middle of (either half of) the gate, nor tread on the threshold. If he were come on public business, he entered on the west of the short post; if on his own business, on the east of it.

A ruler and a representative of the dead brought their feet together step by step when they walked; a Great officer stepped along, one foot after the other; an ordinary officer kept the length of his foot between his steps. In walking slowly, they all observed these rules. In walking rapidly, while they wished to push on (and did so), they were not allowed to alter the motion either of hands or feet. In turning their feet inwards or outwards, they did not lift them up, and the edge of the lower garment dragged along, like the water of a stream. In walking on the mats it was the same.When walking erect, (the body was yet bent, and) the chin projected like the eaves of a house, and their advance was straight as an arrow. When walking rapidly, the body had the appearance of rising constantly with an elevation of the feet. When carrying a tortoise-shell or (a symbol of) jade, they raised their toes and trailed their heels, presenting an appearance of carefulness.

In walking (on the road), the carriage of the body was straight and smart; in the ancestral temple, it was reverent and grave; in the court, it was exact and easy.

The carriage of a man of rank was easy, but somewhat slow;--grave and reserved, when he saw any one whom he wished to honour. He did not move his feet lightly, nor his hands irreverently. His eyes looked straightforward, and his mouth was kept quiet and composed. No sound from him broke the stillness, and his head was carried upright. His breath came without panting or stoppage, and his standing gave (the beholder) an impression of virtue. His looks were grave, and he sat like a personator of the dead ²². When at leisure and at ease, and in conversation, he looked mild and bland.

At all sacrifices, the bearing and appearance (of the worshippers) made it appear as if they saw those to whom they were sacrificing.

When engaged with the mourning rites, they had a wearied look, and an aspect of sorrow and unrest. Their eyes looked startled and dim, and their speech was drawling and low.

The carriage of a martialist was bold and daring; his speech had a tone of decision and command; his face was stern and determined; and his eyes were clear and bright.

He stood with an appearance of lowliness, but with no indication of subserviency. His head rose straight up from the centre of the neck. He stood (firm) as a mountain, and his movements were well timed. His body was well filled with the volume of his breath, which came forth powerfully like that of nature. His complexion showed (the beauty and strength of) a piece of jade ²³.

When they spoke of themselves, the style of the son of Heaven was, 'I, the One man;' a chief of regions described himself as 'The strong minister of the son of Heaven;' the relation of a feudal lord expressed itself by 'So and So, the guardian of such and such a territory.' If the fief were on the borders, he used the style--'So and So, the minister in such and such a screen.' Among his equals and those below him, he called himself 'The man of little virtue.' The ruler of a small state called himself 'The orphan.' The officer who answered for him (at a higher court) also styled him so ²⁴.

A Great officer of the highest grade (at his own court), called himself 'Your inferior minister;' (at another court), his attendant who answered for him, described him as 'The ancient of our poor ruler.' A Great officer of the lowest grade (at his own court), called himself by his name; (at another court), his attendant described him as 'Our unworthy Great officer.' The son and heir of a feudal prince (at his own court), called himself by his name; (at another court), his attendant described him as 'The rightful son of our unworthy ruler.'

A ruler's son (by an inferior lady) called himself 'Your minister, the shoot from the stock.' An (ordinary) officer styled himself 'Your minister, the fleet courier;' to a Great officer, he described himself as 'The outside commoner.' When a Great officer went on a mission about private affairs, a man of his private establishment went with him as his spokesman, and called him by his name.

When an officer belonging to the ruler's establishment acted (at another court for a Great officer), he spoke of him as 'Our unworthy Great officer,' or 'The ancient of our unworthy ruler.' When a Great officer went on any mission, it was the rule that he should have such an officer from the ruler's establishment with him, to answer for him.